Bakgrund: Palliativ vård är i grunden ett förhållningssätt i vården av patienter där sjukdomen inte längre anses möjlig att bota. Den är utformad för att möta patienterna och de närståendes behov i livets slut både fysiskt, psykiskt och socialt. Vården inriktas på att lindra symtom och smärta hos patienterna. Vården bör vara individuellt anpassad och personcentrerad. Syftet: Att beskriva intensivvårdssjuksköterskans erfarenheter att vårda i livets slut på en intensivvårdsavdelning. Metod: Strukturerad litteraturstudie, induktiv kvalitativ ansats. Totalt 21 artiklar inkluderades efter kvalitetsgranskning och analyserades med kvalitativ innehållsanalys. Resultat: I resultatet presenteras de tre teman som framkom med totalt sex underteman. De teman som presenteras är omsorgsfullt omhändertagande, vårdande samtal samt tuffa situationer. Omsorgsfullt omhändertagande handlar om erfarenheter av integritet, delaktigtighet, plats för avsked, olika religiösa och andliga erfarenheter samt värdighet. Vårdande samtal handlar om erfarenheter av kommunikation, relationer, känslomässig påverkan, omvårdnad samt utbildning. Tuffa situationer handlar om erfarenheter av frustration, avsaknad av medbestämmande, tvetydigheter och motsägelser. Slutsats: Intensivvårdssjuksköterskor gör sitt bästa för att tillgodose en lugn och värdig miljö att ta farväl i. Vård vid livets slut bygger på kommunikation mellan intensivvårdssjuksköterskor, patienter, närstående samt övrig personal. / Background: Palliative care is basically an approach in the care of patients where the disease is no longer considered possible to cure. It is designed to meet the needs of patients and loved ones at the end of life, both physically, mentally and socially. Care is focused on relieving symptoms and pain in patients. Care should be individually tailored and person-centered. The purpose: To describe the intensive care nurse's experiences of caring at the end of life in an intensive care unit. Method: Structured literature study, inductive qualitative approach. A total of 21 articles were included after quality review and analyzed with qualitative content analysis. Results: The result presents the three themes that emerged with a total of six sub-themes. The themes presented are careful care, caring conversations and tough situations. Careful care is about experiences, integrity, participation, a place for parting, various religious and spiritual experiences, and dignity. Nursing conversations are about experiences of communication, relationships, emotional impact, nursing and education. Tough situations are about experiences of frustration, lack of co-determination, ambiguities and contradictions. Conclusion: Intensive care nurses do their best to provide a calm and dignified environment to say goodbye to. End-of-life care is based on communication between intensive care nurses, patients, relatives and other staff.

À partir de l’automne 1944, on estime à 12 millions le nombre d’Allemand·e·s réfugiés ou expulsés des provinces orientales du Reich ou encore des différents pays d’Europe Centrale et de l’Est. Pourtant, en dehors de la RFA, le traitement de ces populations une fois arrivées dans l’Ouest de l’Allemagne reste une facette peu étudiée dans l’historiographie de l’après-guerre. À travers une analyse de l’aide et la prise en charge des réfugié·e·s dans la ville, le district et l’archidiocèse de Bamberg, ce mémoire de maîtrise illustre les raisonnements et processus complexes par lesquels les autorités bavaroises et les organisations d’entre-aide allemandes tentent d’intégrer la population réfugiée. Cette étude souligne les distinctions établies entre certains groupes de réfugié·e·s et une priorisation de certains individus plus à risque ou plus important au détriment d’autres, dans une situation de graves pénuries de logements, de bien essentiel et une politisation de l’aide humanitaire, En utilisant une analyse historique du genre et de l’histoire sociale afin d’inclure des groupes qui sont traditionnellement exclus ou négligés par les principaux récits historiques, ce travail s’intègre dans des thèmes plus globaux de l’Allemagne de l'après-guerre, comme la mise en place du nouveau système politique, social, économique et de relations des genres. On cherchera à comprendre pourquoi et comment certains groupes ont accès à de la nourriture, des logements, des emplois et des services médicaux avant d’autres, dans le contexte de la montée de la rhétorique de victimisation, de la formation de la mémoire et de l’identité ouest-allemande. / From the autumn of 1944, an estimated 12 million Germans fled or were expelled from the Reich’s eastern provinces and various Central and Eastern European countries. Yet, outside Germany, the treatment of these refugees once they arrived in western Germany has hardly been studied in the post-war historiography. Examining the refugee camps in Bamberg, Upper Franconia as study cases, this master thesis will aim to identify different victim groups or divisions within the refugee population as well as the complex reasoning and processes by which the city, district and archdiocese of Bamberg and the German aid groups try to integrate the newcomers. In a context of severe shortage of housing, basic necessities and politicization of humanitarian assistance, this study highlights the distinctions and prioritization made between certain groups of refugees at the expense of others. Using gender as a category of historical analysis, as well as social history to include groups traditionally excluded from the main historical narratives, this study will also engage in wider discussions in postwar Germany about the German’s development of a new political, social, economic and gender order. This memoir will seek to explain how and why some groups got access to food, accommodation, employment and medical services before others, in a context of the rise of the rhetoric of victimization and the creation of a west-German memory and identity. / Ab Herbst 1944 wurden schätzungsweise 12 Millionen Deutsche aus den östlichen Provinzen des Reiches oder aus verschiedenen zentral- und osteuropäischen Ländern Flüchtlinge oder Vertriebene. Dennoch fand die Behandlung dieser Personen nach ihrer Ankunft in den Westzonen in der Historiographie außerhalb Deutschlands bisher kaum Beachtung. Anhand der Untersuchung eines Flüchtlingslagers im oberfränkischen Bamberg, widmet sich diese Masterarbeit dem Ziel, die verschiedenen Gruppen innerhalb der Flüchtlingsbevölkerung zu identifizieren und die komplexen Entscheidungsprozesse der Stadt, der Diözese und der deutschen Hilfsorganisationen bezüglich der Integration der Neuankömmlinge zu analysieren. Vor dem Hintergrund der prekären Wohnungsnot, dem Fehlen von Basisgütern und der Politisierung der humanitären Hilfen, hebt diese Studie die Unterschiede, sowie die Bevorzugung einzelner Flüchtlingsgruppen zum Nachteil anderer hervor. Diese Arbeit widmet sich in besonderem Maße der Geschlechter- und Sozialgeschichte, um die in der traditionellen Geschichtsschreibung häufig vernachlässigten historischen Analysekategorien miteinzubeziehen. Weiterhin liegt der Fokus auf den deutschen Nachkriegsdebatten zur Entwicklung einer neuen Ordnung von Politik, Ökonomie, Gesellschaft und Geschlecht. Ich werde daher versuchen, im Kontext der aufkommenden Viktimisierung im Zuge der Gestaltung einer westdeutschen Identität und Erinnerungskultur, zu verstehen wie und warum manche Gruppen eher Zugang zu Nahrung, Wohnraum, Arbeit und medizinischer Versorgung erhielten als andere.

University of Macau / Faculty of Social Sciences. / Department of Government and Public Administration

Zugl.: Fribourg, Univ., Diss., 2008

Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / O objetivo desta pesquisa foi analisar o trabalho dos chamados âagentes de CÃritasâ para o desenvolvimento de experiÃncias de âEconomia Popular SolidÃriaâ (EPS), engendradas pela CÃritas Brasileira, organismo vinculado à CNBB, no estado do CearÃ. As questÃes centrais que nortearam a pesquisa foram: como a Igreja chega aos seus âfilhosâ por meio dos agentes de CÃritas? Quem sÃo e de onde vÃm? Como desenvolvem o trabalho para o fomento da EPS no CearÃ? Quais os sentidos e os significados atribuÃdos por eles ao seu ofÃcio? Como a liÃÃo cristà à interpretada pelos agentes no fomento da EPS a fim de efetivar a noÃÃo utÃpica de âReino de Deusâ no mundo pragmÃtico dos homens? Qual o sentido da âsolidariedadeâ da CÃritas e de seus agentes? Quanto Ãs tÃcnicas e aos procedimentos metodolÃgicos utilizados na pesquisa, lancei mÃo da observaÃÃo flutuante, da anÃlise de documentos institucionais, de matÃrias de jornais locais e consultas a websites. AlÃm das observaÃÃes in loco, realizei entrevistas semi-estruturadas com os agentes da CÃritas, no intuito de elucidar a relaÃÃo entre economia solidÃria e Igreja CatÃlica por meio do trabalho desenvolvido por esses protagonistas do âserviÃo socialâ da Igreja. A pesquisa revelou que, alÃm de militante cristÃo, o agente de CÃritas à uma categoria de trabalhador formal que revela muitas contradiÃÃes. O mÃtodo de trabalho dos agentes se baseia na âsolidariedadeâ para a âemancipaÃÃoâ, tendo como recurso a âeducaÃÃoâ para a âcultura da solidariedadeâ. Orientados pela chamada âsolidariedade libertadoraâ, eles atuam, tÃcnica e politicamente, no desenvolvimento de atividades econÃmicas associativistas com os âpobresâ, escolhidos preferencialmente pela Igreja CatÃlica nas ConferÃncias Episcopais de MedellÃn (1969) e Puebla (1979). Os agentes buscam formar os trabalhadores dos chamados âgrupos produtivos solidÃriosâ a partir da moral solidÃria, tida como fundamental para a construÃÃo de uma sociedade baseada na liÃÃo cristà junto com os âexcluÃdos/asâ, traduzida pela noÃÃo utÃpica de âReino de Deus na terraâ. No entanto, a EPS, uma categoria do movimento da economia solidÃria, foi criada fundamentalmente por uma razÃo secular, qual seja: tornar as vidas das pessoas âpobresâ possÃveis, combatendo a pobreza e a chamada âexclusÃo socialâ. Para o entendimento da EPS, foi necessÃrio considerar a dinÃmica das crises do capitalismo, cuja histÃria està intrinsecamente relacionada aos processos de trabalho e Ãs transformaÃÃes sociais. Ao final desta dissertaÃÃo, evidencia-se o movimento que vem sendo chamado de economia solidÃria, evocado, ora como uma alternativa, ora como uma possibilidade histÃrica, ao sistema capitalista, o que nos leva a pensar sobre questÃes motrizes para os caminhos de nossa sociedade, cujas respostas ainda nÃo sÃo deste tempo. Enfim, com a palavra a histÃria... / This research aims at investigating the work of the so-called âCaritas Agentsâ for development of experiences related to a solidarity-inspired Popular Economy Project (Economia Popular SolidÃria â EPS) as envisioned by Brazilian Caritas, an institution affiliated with CNBB in the state of Ceara. The major issues that guided the research were: how does the Church reach its âchildrenâ by means of its Caritas Agents? Who are they and where do they come from? How did they develop the work for fomenting the EPS in the state of Ceara? What kind of meaning do they attribute to their task? How is Christian guidance interpreted by agents in their effort to fomenting EPS in order to make effective their Utopia of âGodâs Kingdomâ within menâs pragmatic world? Whatâs the meaning of âsolidarityâ for Caritas and its agents? As for techniques and methodological procedures used in the research I resorted to fluctuating observation for the analysis of official documents, local newspaperâs articles and investigation of websites. Besides in loco observations, I did semi-structured interviews with Caritas agents aiming at elucidating the relation between solidarity-based economy and the Catholic Church, considering the job developed by these actors forming the Churchâs âsocial serviceâ. The research revealed that the Caritas agent besides being a Christian militant he is also a registered worker who is, however, plagued by several contradictions. The agentsâ working method is based on âsolidarityâ and âemancipationâ, and they are required to have an âeducationâ for âsolidarity cultureâ. Guided by the so-called âliberating solidarityâ, the agents act technically and politically to develop associative economic activities directed to the âpoorâ as classified by the Catholic Church during its Episcopal Conferences of Medellin (1969) and Puebla (1979). The agents try to educate the workers from the so-called âsolidarity-based producing groupsâ according to solidarity moral principles, seen as a fundamental tool to the build-up of a society based on Christian teachings in order to include the dispossessed as conveyed by the utopian notion of âGodâs Kingdom on earthâ. The EPS, however, was created fundamentally as a category arising from a secular reason within the solidarity-based economic movement, that is, to create viable conditions for the âpoorâ, fighting poverty and the so-called âsocial exclusionâ. According to EPSâs understanding of the matter it is necessary that one considers the dynamics of capitalistic crises whose history is closely related to work processes and social transformations. At the end of this dissertation, one may picture the movement, called solidarity-based economy, both as an alternative and a historical possibility to the capitalistic system which lead us to think about dynamic questions related to trails opened to our society and whose answers do not belong to this time. Let, then, history speakâ

Anotácia v anglickom jazyku: The aim of this thesis is to find out whether there is an interconnection between environmental responsibility and social relations. On the basis of ecological and theological texts we will analyse the issue of individual environmental responsibility in a household and its influence on human relations visible mainly in the families. Do we realize that polluting nature pollutes also ourselves? The first part discusses theoretical background of the issue. Subsequently this knowledge will be applied on actual problems, like separation, energy savings and other activities connected to a life in a household. This issue will also be analysed utilizing sociological research. Is there a difference in perception of environmental responsibility between secularized and Christian population? As a scope for the eco - ethical research, encyclical of Benedict XVI. Caritas in Veritate is used. Key words: environmental responsibility, environmental protection, separation, human relations, Caritas in Veritate

Roger Braun (1910-1981) est un prêtre français qui s’est très tôt intéressé aux juifs, qu’ils soient en France ou en Palestine, au judaïsme et à la culture juive. En 1942, il est nommé Aumônier général adjoint des camps de zone sud et des formations de travailleurs étrangers. Face aux persécutions, il tente de soustraire les internés juifs à l’occupant, cache les enfants, fait son possible pour réunir les familles dispersées, place les vieillards dans des hospices. Il participe au changement de politique de l’Aumônerie en lui permettant d’apporter, en plus d’un secours spirituel, une aide matérielle sans distinction de « race », de religion, de nationalité. Ce faisant, il jette les bases du Secours catholique international (SCI). En 1946, le SCI fusionne avec le Comité catholique de secours de l’Aumônerie des prisonniers de guerre du chanoine Rodhain. L’œuvre de charité confessionnelle ainsi créée adopte le nom de Secours catholique. Après avoir quitté cette instance, en 1957, il reprend son apostolat sous la modalité du dialogue en direction des juifs et d’Israël, aux Cahiers sioniens d’abord, puis en créant sa propre revue : Rencontre chrétiens et juifs. Formation parallèle à l’Amitié judéo-chrétienne, cette revue vise à favoriser la compréhension et le rapprochement entre les fidèles des deux religions. Fervent militant contre l’antisémitisme, il intègre également les rangs de la Ligue internationale contre l’antisémitisme (LICA). Il en devient Président de la Fédération de Paris et membre du Comité directeur. Chevalier de l’Ordre de la Santé publique, premier Français à être distingué par l’État d’Israël pour son rôle en faveur des juifs pendant la Seconde guerre mondiale, « Juste parmi les nations », officier de l’Ordre des Veterans of the Foreign Wars of the United States, chevalier de la Légion d’honneur, récipiendaire du Prix Narcisse Leven contre l’antisémitisme, de la Médaille de Vermeil de la Ville de Paris, ce religieux n’avait curieusement jamais fait l’objet d’aucune étude historique. Ce travail a pour objectif d’établir une biographie la plus exhaustive possible du père Roger Braun, de l’inscrire dans le courant plus large du philosémitisme catholique et de la redécouverte des origines juives du christianisme. Il vise également à comprendre la naissance de l’œuvre de charité catholique et à établir ce qu’a été son action en faveur des étrangers et réfugiés de l’Europe d’après-guerre. / Roger Braun (1910-1981) was a French Jesuit priest who early took an interest in the Jews, coming from France or Palestine, Judaism and Jewish culture.In 1942, he was appointed chaplain assistant to the camps and groups of foreign workers in the “Free France” area (in the south of the country). Responding to persecutions, he tried to save the lives of interned Jews from the Nazi occupiers by releasing them or organizing escapes and hiding children. He did his utmost to bring together members of families dispersed owing to the war and he placed the elderly in the care of hospices.He was involved in the policy change of the Chaplaincy allowing it to provide, in addition to a spiritual help, a material help without any distinction of “race”, religion or nationality. In so doing, he established the basis of an international Catholic Relief Service (Secours Catholique International – SCI). In 1946, the SCI merged with Catholic Relief Committee (Comité Catholique de Secours) belonging to the Canon Rodhain’s Chaplaincy of prisoners of war. The new confessional charity thus created adopted the name of Secours Catholique.In 1957, after leaving this institution, he returned to his apostolate in the form of a dialogue to the Jews and Israel, being involved in the editorial team of the Cahiers Sioniens, and then, creating his own periodical: Rencontre chrétiens et juifs (Meeting/Encounter Christians and Jews). As a parallel creation to the Amitié judéo-chrétienne de France (Judeo-Christian Friendship of France), this periodical aims at improving a mutual understanding between the faithful of both religions and bringing them together. As a fervent opponent to anti-semitism of any kind, he joined the International League Against Anti-semitism (LICA: Ligue Internationale Contre l’Antisémitisme). He became president of its federation in Paris and member of the steering committee.Roger Braun was made a Knight (Chevalier) of the Order of Public Health, the first French to be honored by the State of Israel as “Righteous Among the Nations” for his involvement in favor of the Jews during World War II, Officer of the Order of the Veterans of Foreign Wars of the United States, Chevalier of the Legion of Honor, recipient of the Narcisse Leven Award against anti-semitism and of the Médaille Vermeil of the City of Paris. And yet, the work of this religious had never been studied from an historical point of view.This thesis aims at making the most detailed possible biography of Father Roger Braun, to establish his work as a significant part of the philo-semitism trend and the rediscovery of the Jewish roots of Christianity. It also seeks to analyze and understand the birth of this catholic charity and to clarify his action and involvement in favor of the foreigners and the refugees of post-war Europe.

No description available.

The work deals with the holistic concept of comprehensive home care. First, it deals with different characteristic aspects of home care, who provides the care, the extend to which care is provided, principles to be followed when caring, attention is paid to the needs of clients and a good communication with them. Because home care often provide religious charitable organizations, it is also dealt with the Caritas Czech Republic. The last chapter of the first part deals with the common problem of workers in the helping professions, the burnout syndrome. For the implementation of quality health and social care were developed in the society quality standards, that are binding in providing care and assistance which can evaluate the quality of care provided. Our question is, how can theology contribute to the quality of home care. To implement certain elements of quality are in this work offered theological impulses, that can assist in providing quality holistic home care to clients.

T h e project deals with adopting children from a distance in India and the assessment of the righteousness of the process from an ethical perspective. The first part introduces current India from a political, cultural, and religious perspective. The second part focuses on the introduction of the adoption from a distance process and evaluates the suitability and purposefulness of the individual parts of the project. The third part deals with the terms of righteousness and suitability of such adoption from a catholic perspective, where we also find the justification of the ethical part of the process. Such justification is later described in the description of Caritas in the threefold service to the church. following, you will find the incorporation of the human being into the social teachings of the church and the situational ethics. The project later focuses on the terms of solidarity, subsidiarity, and the universal relationship between men and charity. The last part is a practical excursion into the life of a community center in the Indian town of Moobidri, where the author visited himself.